Sermon Tone Analysis

Introduction

Overview thus far and a look at Paul’s conversion in

Acts 9:1:20

Exhortation to Rejoice (V.1)

The constant theme in the Book of Philippians has been Paul’s joy, his joy in Christ and in those in Philippi.

Paul mentions joy and/or rejoicing over 14 times in 12 verses (1:4,18,25,2:2,17-18,28,29,3:1,4:1,4,10).

Again we know that Paul wrote to the Philippians while he was in prison (1:13).

His circumstances were less than desirable yet he always found reason to rejoice.

Paul makes mention in chapter 1:15 of some who are preaching the gospel of Jesus Christ out of envy and rivalry.

In spite of their wrong motives Paul says that he could rejoice that Christ was being proclaimed.

We know from that the churches in Macedonia, which included the church in Philippi, had been going through a severe test of affliction.

So both Paul and the Philippians were enduring tough times and it was important that they still were able to rejoice, primarily in knowing Christ and having the blessed hope of being united with Him someday.

But also they could find joy in the fellowship of one another.

So the Christian’s joy is not dictated or undermined by our earthly circumstances.

Our joy is anchored to Christ.

1 corinthians 15

Our hope is not in this life.

Life as we now know it.

The context of is the resurrection.

So Paul is saying, ‘if there is no resurrection, and this life is it, than we are to be pitied and our hope is in vain.’

Remember our definition of hope:

Hope n. — a reasonable and confident expectation of a future event.

Caution Against Opponents of the Gospel (V. 2)

The hope we have is the basis for our joy.

And because our hope is set on future things, namely being with Christ, that doesn’t mean we can’t be thankful and find gratitude for our circumstances right now.

To write the same things...

It’s clear that what Paul is about to write to them, the warnings he is about to give, he has stated before elsewhere, probably in person with them.

Paul mentions that it is for their safety.

In order to keep ourselves in spiritual safety we need to always be reminding ourselves of truth, the truth in God’s word.

Transformation begins in the mind, and it must continually be renewed, or refreshed through time in God’s word.

SF Quote

“We can sense here that Paul feels a little self-conscious about repeating teaching he has earlier given.

Perhaps he was conscious of the case with which we tend to say, ‘I have heard that before, I do not need to hear it again.’

Not only the ancient Athenians, but sadly some contemporary Christians, always want to hear something new and different.

Their presence can place a subtle pressure on a teacher or preacher to produce novelty.

Paul resisted that pressure; he realized the frailty of our understanding, the brevity of our memories.

In this connection, Paul has a specific reason for going over well-trodden ground.

He believes that the Philippians may soon be confronted with destructive false teaching.

He knows such teaching always destroys joy.”

Caution Against Opponents of the Gospel (V. 2)

Look Out

(Falling Rock illustration)

The point of caution signs is to protect ourselves from possible harm.

Just as we see caution signs all around us, Paul is cautioning the Philippians from false teachers, particularly the judaizers.

This is to protect themselves and the church.

Verse 2 begins with Paul telling them to ‘look out’.

The word used here means to watch carefully.

They are to be discerning in what they expose themselves to.

They need wisdom, biblical wisdom.

There is a little bit of irony here in Paul referring to the false teachers as ‘dogs’.

Dogs

As the dog was an unclean animal, the terms “dog,” “dog’s head,” “dead dog,” were used as terms of reproach or of humiliation (1 Sam.

24:14; 2 Sam.

3:8; 9:8; 16:9).

Paul calls false apostles “dogs” (Phil.

3:2).

Those who are shut out of the kingdom of heaven are also so designated (Rev.

22:15).

Dogs were unclean and referred to those outside of the covenant of God’s people.

It was common to refer to gentiles as dogs.

The irony comes in that Paul refers to the judaizers who would’ve been from Jewish descent as dogs.

Paul’s opponents here may be either non-Christians or Christians (as in Galatians) who champion the law of Moses and insist on circumcision as the badge of salvation (cf.

).

Although Philippi had so small a Jewish population that it had no synagogue, the reaction against the gospel from many Jews in nearby Thessalonica () may help to explain why traveling Judaizers now posed a threat to this church composed of Gentiles with a pagan past.

First-century Jews considered dogs to be unclean animals.

Sproul, R. C. (Ed.).

(2015).

The Reformation Study Bible: English Standard Version (2015 Edition) (p.

2113).

Orlando, FL: Reformation Trust.

Reassurance of Our Position in Christ (V. 3 )

Paul’s warning to the Philippians here is referring to those who are teaching a works based salvation.

That salvation and being declared righteous by God comes from adherence to the law.

That is the OT Law, to include all of the ceremonial rituals such as circumcision.

Many times in the New Testament Paul as well as the other writers are strongly cautioning against false teachers, primarily those who are teaching a false gospel.

In Galatians Chapter 1 Paul is dealing with the churches in Galatia.

Apparently many there were turning to a false gospel.

He tells them in verse 8 “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.”

He also refers to them as those ‘who mutilate the flesh’.

This is referring to circumcision.

In using the term ‘mutilate’ he is indicating that they aren’t even in accordance with the Law of Moses.

Leviticus 25:5

Self mutilation was forbidden and Paul exposes that the false teachers were not only preaching a false gospel but not even following the OT law.

Reassurance of Our Position in Christ (V. 3 )

In addition to cautioning them, and us, he offers them reassurance of their position in Christ.

He writes “for we are the circumcision”.

While the false teachers were concerned about the external physical act of circumcision, Paul tells them they are the circumcision who worship by the Spirit of God and Glory in Christ Jesus and put no confidence in the flesh.

During Jesus earthly ministry He said in “But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him.

God is spirit, and those who worship him must worship in spirit and truth.”

This means that true worship of God is done in spirit, not by external physical religious rituals and practices.

Paul contrasts here having false confidence in the flesh and confidence in Christ.

To have confidence, as it pertains to eternal life, in the practicing of external religious rituals and ordinances is to deny the sufficiency of Christ’s work.

Paul is saying that the truly redeemed put no confidence in the flesh.

Flesh is commonly use to embrace humanity as it is in rebellion against God, which he does here, but he also is using flesh as it relates to circumcision.

So Paul means to say that we put no confidence in human effort to include cutting one’s flesh as in circumcision.

Man’s Righteousness (Vv.

4-6)

In verses 4-6 Paul expands on verse 3 by telling them that basically if what they are teaching you is true, I would be at the top of the self-righteous list.

He goes on to give us his religious and ethnic pedigree as superior to those who are holding to this teaching.

Paul’s really saying believe me if what they are teaching is true, I would be the first to embrace it because I would be at the top of the food chain.

Circumcised on the eighth day-

OT Law required circumcision on the eighth day and Paul was.

Of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews

Paul’s ancestry traced back directly through the time of Moses and further back to Abraham.

A Pharisee

Pharisee’s were the religious elite.

They were at the top of the Jewish society.